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Renunciation


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tides2dust
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« on: Oct 03, 2018 06:40 pm »

Hazrat Inayat Khan says ,
"Sacrifice is less than renunciation, though a sacrifice is a renunciation just the same; sacrifice is a lesson that the prophets and teachers taught in order that man should learn renunciation. The virtue of the sacrifice lies in the willingness with which it is made. Renunciation, however, is something that does not arise as a principle but as a feeling."

He says that one naturally experiences the way of renunciation when the soul is matured enough and able to perceive the value of things. To force it upon someone is not virtuous. He explains however,

"Renunciation is in fact denial of the self, and the denial of that which could be of use to one. As all things in this world can be used and abused, so the principle of renunciation can be used and abused; and among the many wrong meanings people attach to self-denial the one that is most common is that it means denying oneself the pleasures and the happiness that the world can offer. If practicing renunciation as a principle were a good thing, then there would seem to be no purpose behind the whole of creation. The creation might well never have been manifested if renunciation had been the principle. Therefore renunciation in itself is neither virtue nor sin; it becomes a virtue or a sin according to the use we make of it."

It is important to practice will power and to learn to hear what your innermost being is yearning for. Sometimes we brush off those soul longings to satisfy cheap thrills- it is important to satisfy both things in the end but the hope is to transcend the thrills and be freed from temptation.

"That is why all the thinkers and the wise who have come to the realization of life have used renunciation as a remedy. The picture that the sage gives of this is the fable of the dog and the loaf. A dog carrying a loaf in its mouth came to a pool; and when it saw its reflection in the water it thought that it was another dog; it howled and barked and lost its bread. The more we observe our errors in life, our petty desires, the more we find we are not far from the dog in the fable. Think of the national catastrophes of recent times, and how the material things of the world which are forever changing and are not everlasting have been tugged at and fought for! This shows that man is blinded by material life and disregards the secret, hidden things behind that life."
https://wahiduddin.net/mv2/VIIIa/VIIIa_1_13.htm
« Last Edit: Oct 03, 2018 06:49 pm by tides2dust » Report Spam   Logged

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« Reply #1 on: Oct 04, 2018 01:43 am »

It is important to practice will power and to learn to hear what your innermost being is yearning for. Sometimes we brush off those soul longings to satisfy cheap thrills- it is important to satisfy both things in the end but the hope is to transcend the thrills and be freed from temptation.

Hmm interesting thought here. It is not always easy to ‘hear’ our innermost yearnings but we can nurture them by continuing our practice of meditation and surround ourselves with others that seek to bring alive our soul longings.
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« Reply #2 on: Oct 04, 2018 06:27 am »

I suppose learning how to listen is a part of the evolution. This must deal with understanding value too.
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« Reply #3 on: Feb 19, 2019 08:51 pm »

Today's lesson we find that renunciation, if forcefully applied, denies one the pleasure of their desires which may be thwarting Gods desires and pleasures. You can not determine value by simply reading words. Value is learned, experienced. A Yogi may choose the life of ascetics because he or she begins to understand, through however many incarnations, that which may be considered Absolute(Truth). Yogananda makes reference as well, in the introductory portions of GTWA, "Anyone will find solitude tormenting if his mind dwells on what he has renounced and not on the all-absorbing Divine presence." Simply turning away from the object of your desire isn't renunciation. Renunciation is having attained your desire first then, having learned some value from it, understanding that this too was not the highest aim. Inayat Khan suggest we pursue our desires, as being led by God, with a patient and hopeful attitude. Patient with ourselves and others, hopeful with ourselves and others. Here we are reminded that all paths lead to One... In short, renunciation is a stage in the souls evolution for attaining reality everlasting. One day, we may lay ourselves down(ego) Willingly from either our own dissatisfaction with the World or from the observation of others. When All becomes One, there is only Love. Fortunately, we are inspired and guided by those before us who have dared to experience this Oneness and serve humanity towards the highest attainment.

In the words of Beloved Murshid Inayat Khan... "The Way of Attainment"
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... We should think that the wish to have it is the sign of our being capable of having it. Behind our wish there is God's wish, Who has all might, all greatness, all wealth.

... If we say, "I cannot have my wish. It is not intended by the will of God. I am resigned to the will of God", that is not resignation. Why should it not be meant for us to have our wish? Behind our will there is the will of God. God desires it through us. Christ said, "If ye desire bread, He will not give a stone". By this we see that it is natural for us to have our desire, it is natural for us to have health and riches and success and all things. It is unnatural to have illnesses and failures and miseries. But if, after gaining all the wealth in the world, position and titles, then we give it up, then that will be true renunciation.

... Of all attainments that only which is everlasting can satisfy us in the end.

Until we attain to that, it is right for us to have all desires, all wishes, and to rise from each attainment to the higher, until we attain to the highest.

... Why do not all want fame, why do not all want all the money in the world? Why do not all want to be prime minister? Because each soul's attainment is according to its evolution. Therefore we should never say, "Why does that person strive for that object, which is not worthwhile?" Our work is to be silent and to help by our kindness, by our sympathy each one towards that attainment that he is aiming at, not judging it from our standard, but looking at it from his point of view.

... Hope is needed in all things, the hope that "If I have not attained my desire now, I shall attain it". We live on hope. In all our affairs hope is the foundation, in our undertakings, in friendship, in love affairs. In the East there is a beautiful saying, "Brahma extracted honey from all flowers and it was hope".

https://wahiduddin.net/mv2/archives/attainment.htm
« Last Edit: Aug 06, 2019 12:08 am by tides2dust » Report Spam   Logged

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« Reply #4 on: Aug 06, 2019 12:04 am »

The path of annihilation,

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'I passed away into nothingness -- I vanished; and lo! I was all living.' All who have realized the secret of life understand that life is one, but that it exists in two aspects. First as immortal, all-pervading and silent; and secondly as mortal, active, and manifest in variety. The soul being of the first aspect becomes deluded, helpless, and captive by experiencing life in contact with the mind and body, which is of the next aspect. The gratification of the desires of the body and fancies of the mind do not suffice for the purpose of the soul, which is undoubtedly to experience its own phenomena in the seen and the unseen, though its inclination is to be itself and not anything else. When delusion makes it feel that it is helpless, mortal and captive, it finds itself out of place. This is the tragedy of life, which keeps the strong and the weak, the rich and poor, all dissatisfied, constantly looking for something they do not know. The Sufi, realizing this, takes the path of annihilation, and, by the guidance of a teacher on the path, finds at the end of this journey that the destination was he. As Iqbal says:

'I wandered in the pursuit of my own self; I was the traveler, and I am the destination.'


   from  https://wahiduddin.net/mv2/I/I_I_1.htm
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